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198
FO-SHO-HING-TSAN-KING.
IV, 17.
had left and become a hermit, seeking the way of salvation. 1411
And now in the way by the To-tseul tower he suddenly encountered Sâkya Muni, remarkable for his dignified and illustrious appearance, as the embroidered flag of a Deva (temple); 1412
Respectfully and reverently approaching, with head bowed down, he worshipped his feet, whilst he said: "Truly, honoured one, you are my teacher, and I am your follower, 1413
Much and long time have I been harassed with doubts, oh! would that you would light the lamp 2 (of knowledge).' Buddha knowing that this twice(born) sage was heartily desirous of finding the best mode of escapes, 1414
With soft and pliant voice, he bade him come and welcome. Hearing his bidding and his heart complying, losing all listlessness of body or spirit, 1415
His soul embraced the terms of this most excellent salvation 4. Quiet and calm, putting away defilement, the great merciful, as he alone knew how, briefly explained the mode of this deliverance, 1416
Exhibiting the secrets of his law, ending with
This ‘many children' tower is perhaps the one at Vaisálí alluded to by Få-hien, chap. xxv,
. Here the phrase "teng ming,' light of the lamp, seems to be a play on the name 'ming teng,' bright lamp. The method and way in which a disciple (saddhivihârika) chooses a master (upagghầya) is explained, Sacred Books of the East, vol. xiii, p. 154.
Literally,'(had) a heart rejoicing in the most complete method of salvation (moksha).'
• Or, 'the mode of salvation explained by the most excellent (Buddha)
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